Psalm 119:113-120

Psalm 119:113-120 

Samech  

The poet abhors and despises those who turn from God.

There will be a necessary segregation in the life of the disciple.  The disciple rejects those who are not loyal to God and His word with a faithful heart.  The double-minded person is attempting to both adhere to the Word of God and live as if the Lord’s command did not apply to him.  This double-minded individual is attempting to find safety in being on both sides; in contrast, the disciple has made the Lord his protection, his hiding place, and his shield.  

The disciple banishes the evildoers.  Notice that the double-minded man is not, in fact, a neutral. The double-minded man is actively practicing evil; there is no neutral position, and trying to be neutral is in fact an act of evil.  The poet expels these kinds of people from his company.  The word “Depart” in verse 115 is more than a simple command to go away.  This word is passionate to the point that it can carry an aggressive or violent overtone.  It was on one occasion translated “beheaded.”  The absence of these double-minded evildoers is necessary for the disciple to faithfully observe the Lord’s commands.  If any disciple allows double-minded hypocrites and evildoers to be his influencers or guides, it will be impossible for him to remain faithful to God. Our best hope is to see to it that the Word and those who are submissive to it are the stimulus for our lives.

In verse 118, the poet tells us that the deceitfulness of the wicked is useless.  That word "useless" is more potent than we first might expect.  The point the poet is making is that all the councils, plans, and machinations of the wicked are ultimately self-destructive.  Not only will these plans fail, but they will ultimately turn out to be the ruin of their conspirators.  Understanding the contrast between these wicked plans and the trustworthiness of God’s word, the poet is moved to greater affection for the Lord’s way.  He is in fear, both in that he holds the Lord with a reverent awe and is terrified of the idea of being on the wrong side and finding himself condemned by the Lord’s righteous judgment.  

“Lord, forbid it that I would have those who influence me be double minded. AMEN”

Psalm 119:105-112

Psalm 119:105-112 

Nun

He has sworn faithfulness to the word in the midst of his persecution. 

This portion of the Psalm has what is undoubtedly the most familiar phrase of this Psalm: “Thy word is a lamp to my feet and a light to my path.”  Having spent our entire lives with almost unlimited access to electric lights and good roads, we cannot appreciate the importance of this phrase.  For the ancient who was traveling a difficult, unknown, and dangerous path in the dark, the presence of a torch was vital.  Pits, cliffs, caverns, and hairpin turns are just a few of the life-threatening obstacles a traveller might face.  It was only in the most desperate circumstances that one would travel in the dark.  The light was a matter of life and death.  The path of being a disciple is no easy walk; the way is narrow, difficult, and filled with danger.  The world, the flesh, and the powers of darkness are arrayed against us and would gladly ruin us.  We can’t see the dangers that are set in ambush without the brilliant light of God’s law. 

In this section the poet says, “I am exceedingly afflicted,” and later, “My life is continually in my hand.” The disciple who is not prepared to suffer and even die for the cause is not fit to be a follower and will eventually slip away.  The disciple who would stay loyal must have more than stubborn determination.  Stubborn determination will only take you so far. Added to this virtuous resolve must be the delight and joy of the Word of God.  The poet will not “forget Thy law” and has “not gone astray from Thy precepts” because he has, in addition to great determination, a delight in the Lord’s testimonies.  He says in verse 111, “For they are the joy of my heart.”  It is when the holy will of God transitions from rules, laws, and obligations to be metamorphosed into the love, delight, and joy of our hearts that we will find the strength to remain faithful even under extremely difficult circumstances. That love will power our obedience, “Forever, even to the end.” 

“Lord, help me to grow in my love for your word. AMEN”

Psalm 119:97-104

Psalm 119:97-104 

Mem 

The Word of God provides him wisdom greater than the difficult circumstances. 

In this passage the poet declares that the Word of God has given Him wisdom, insight, and understanding. (Verses 98-100)  Each of these words carries an important and distinct nuance.  The first, wisdom found in verse 98, refers to the ability to make correct moral judgments, to know if something is right or wrong.  The second translated “insight” (NASB) carries the idea of being prudent or having the capacity to perceive things.  It is the word that described what Eve was wanting when she took the forbidden fruit.  The third attribute is “understanding”, and it has the implication of having a broad base of knowledge from which to make decisions.  While all these words are similar, they each carry a unique and specific area of insight.  

The poet is given, by the superior wisdom provided by the Word of God, an advantage over three groups of people: his enemies, his teachers, and his elders.  The poet faced active opposition from an enemy that was open and aggressive.  The enemy here is overt and active in the attacks on the poet.  Some of the teachers in the poet’s life had left the truth and had begun to stray away from the Word of God. Teachers that are misguided end up misleading their pupils. By faithful study of the word, the poet is secured from the danger of being misled.  The word translated “aged” (NASB) is a rare word in the O.T., being used only twice.  It would more literally be translated “the ancients.”  The wisdom of all the great thinkers of history is inferior to the broad base of knowledge provided by the Word of God.

The practical help of the Word of God when facing the active hostility of the enemy, the misguiding influence of the teachers, and the too-general-to-be-helpful guidance of the ancients helps the poet to be restrained from the evil way and not turn aside from the ordinances of God.  The Word of God is self-reinforcing in the right path for our lives.  It shows us the right way, and when we follow the right path, it shows us how it has benefited us and what next steps ought to be taken.  We might call it an upward spiral of wisdom, advantage, and blessing.  And as a result, the poet describes the word as sweeter than honey.  In ancient Israel they did not have the intense or commonly used sweeteners of today.  The intensity of honey was the most powerful sweetness that most people ever experienced.  That was a taste they would never forget.  The Word of God is even more memorable, and as a result the poet gains wisdom, insight, and understanding, which results in a hatred for every false option presented to him.

“Lord, help me to crave Your word. AMEN”

Psalm 119:89-96

Psalm 119:89-96 

Lamed

Without the eternal, sure, mighty Word of God, the poet would despair.

The poet is able to endure the hardships because of his confidence in the Law of God.  In this section, he takes a step back and looks at the big picture for just a moment.  He looks at the universe and, in seeing the physical sciences, develops what was once called natural law.  How is it that the whole of creation exists and continues to exist so reliably?  It does so at the Word or Law of God.  Our understanding of the universe is very different from that of the poet, but the principle remains the same.  If God can create and make such a massive and complex universe by His word, then His word is more than able to guide us in the difficulties of life.  In these first three verses of this passage, the poet is finding strength in the evidence of God’s power, and then that power revives or renews him.  In fact, had he not been able to get a little better picture, he might have collapsed under the attacks of his enemies.  His enemies can no more destroy the ordinances of God than they can pull the universe apart.  

Since it is God’s ordinances that make and rule the universe and form the foundation for the poet’s life, the poet, as long as he is shaping his life by God’s ordinances, is as solid and secure as the universe itself.  The poet offers a couple of contrasts and then a marvelous conclusion.  The contrast is the dual circumstances of life: he belongs to God because of his commitment to God’s precepts and testimonies, but at the same time the wicked are trying to destroy him.  Then comes a marvelous statement: “I have seen a limit to all perfection; Your commandment is exceedingly broad.”  The poet understands that the expanse of creation has a limit; that there is a limit to the physical universe.  We understand that limit is further away than the poet might have expected.  The creation will of necessity be less than the Creator.  But the character, power, beauty, and holiness of God expressed in His laws, word, or command is without any such limits. 

“Lord, as I view Your great power in the universe encourage me to be strong in You. AMEN.

Psalm 119:81-88

Psalm 119:81-88 

Kaph 

In his trouble the disciple sighs, "How long!" 

With eternity in his heart, the disciple is nevertheless faced with the struggles of the temporal.  The first four verses of this section all begin with a question or a statement about the duration of his suffering.  We must never lose sight of the fact that God not only has control of the nature of our hardships but also their depth and duration. As poet is asking about that duration; he feels that he is nearing the end of his strength.

In the first four verses there is a line that is out of our experience. In verse 83, he writes, “…I have become like a wineskin in the smoke…” The ancient practice of using leather skins as bottles is what is suggested here.  When out of use, the skin would be hung from some high point in the tent or house.  With no chimney, the rising smoke would blacken, dry, and shrivel the bottle. The wineskin that hung in the smoke was out of use and irrelevant, and if left long enough, it would begin to crack and become useless.  Those who persecute the poet would like to set him aside to become an irrelevance to society and community.  The very existence of a disciple, then and now, is apt to be a bother to those who oppose God’s law.  He upsets their conscience and in one way or another makes them uncomfortable.  They would rather the disciple be set aside, forgotten, and made useless. 

It is worth noting a connection in verse 86 that at first may seem to be a departure or a disconnect but is consistent throughout history.  How does the faithfulness of God’s commands have anything to do with a persecution with a lie?  Because God’s commands are faithful, consistent, forever trustworthy, and true, there is no doubt that those opposed to them will always resort to falsehood.  The faithfulness of God’s Word and the faithful adherence of the disciple to that Word will always cause those who are opposed to God’s Word to oppose the faithful disciple.  Sometimes those who follow God act surprised that they experience oppression.  Rather than reacting with surprise, we ought to follow the pattern of the poet.  

He responds by pleading for help, revival or renewal, and mercy.  He does this for the reason that he can keep the testimony of Thy mouth.  It is one thing to suffer; it is another thing to ask for strength to endure so that we can, at some point in the future, be comforted by the Word.  But here the poet asked for help so that he can be faithful to God’s Word.  It is not self-interest that motivates him, but rather, the love for the Word of God.

“Lord, help me to hang on. AMEN”

Psalm 119:73-80

Psalm 119:73-80 

Jod

In suffering, the poet is in need of comfort. 

The poet wants to be an encouragement to those who fear God.  The poet’s well-being is going to be a point of confusion for those who oppose him.  The poet is confident that God will never forsake His creatures nor withhold from them what will make them truly happy, namely an understanding of His Word. To this purpose the poet prays for understanding and that all who fear God will see him as an example of what happens in the lives of those who trust in God’s Word.

There is no doubt that God’s judgments are pure and righteous, but they are nevertheless an affliction.  It is because God is faithful to His holiness and to our well-being that He, at times, afflicts us.  It is important to note that when we are under the affliction of God, we are still under His care.  That doesn’t mean that it isn’t painful.  That is why the poet, at the same time as being under God’s affliction, asked for the comfort of the Lord’s loving kindness or mercy.

The term "ashamed" comes up a couple of times.  It is a pretty typical term for shame, embarrassment, or disgrace, but it can have a temporal element to it.  Part of the shame is that the hope for a result is delayed.  It is like a sports fan that is always saying, “Wait till next year,” but is always suffering through endless losing seasons.  The shame is not only that it doesn’t happen; there is a sense that it never will.  The poet asked that the one who would lead him astray be ashamed.  The demise of the faithful is the greatest heart’s desire of the wicked.  The poet asked that this desire of the wicked will never be satisfied and they will always be disappointed.

Meanwhile, the poet remains faithful to the Word of God and concludes this with two thoughts.  First, he wants to be an encouragement for others.  He wants his life and faithfulness to be something other faithful people will see. The desire to live as an example is rare.  The second thing he asked is essential to fulfilling the first.  He wants to have a blameless heart. The idea of blameless is more about honesty and consistency than about perfection.  He wants to be the real thing rather than a fake.  In this he hopes that he will not suffer the shame.

“Lord, let my life be an example to those who need a moment of hope. AMEN”

Psalm 119:65-72

Psalm 119:65-72 

Ṭeth  

The poet recognizes the beneficial element of his suffering. 

God’s dealing with us is always good and for our benefit, but it may not always feel that way.  In this section the poet reflects on his own life and how God’s goodness worked for him in difficult times.  In the midst of suffering we rarely say, “This is really good for me.”  But it is not too uncommon that after the suffering is past we can say, “That was good for me.”  The more quickly we are able to learn the lessons of suffering, the wiser we are.

The Lord has been good to the poet according to His own word, and the poet is able to recognize that with the aid of 20/20 hindsight.  The poet asked to be taught good discernment and knowledge, which is to learn both the ethical behaviors and the happy results that such behaviors bring.  He wants to learn not only what the right thing to do is but also see the positive benefit of that behavior.  Note the contrast between vs. 66 and 67.  The poet learned the misery of going astray in his affliction, and now he wants to learn the pleasantness of right living.  We often think of right living as a means to an end, that if we do right, which may include incidental suffering, we will someday be rewarded.  That is an inadequate understanding.  The poet/disciple is here indicating that living the life of righteousness is the greatest good and that this life is itself inherently worth it. 

God’s nature is good, and His actions are always for our benefit.  The order of His universe is that the short-term pleasures of evil never outweigh the benefit of living according to His law. The poet again is asking to learn the Lord’s statutes.  This time he asked in the context of the arrogant having attempted to cover him over with falsehoods.  The word used is “plastered over” or “whitewashed.” They want to make him disappear the way a concrete block wall disappears when covered with stucco. The comment “their heart is covered with fat” is indicative of being insensitive.  Our medical and modern scientific view might shape our understanding of this metaphor.  In ancient times fat was good because it indicated wealth as evidenced by being well fed.  But in this case the fat (wealth and ease) caused their heart, or seat of the will and emotion, to become dull and insensitive to the call of the Law of God.

The poet again repeats that his affliction was beneficial.  This is a good point to make note of—the word "affliction."  Literally, it means to “make low or put down.” But it is practically much more intense than it might first sound.  The word was used of the abuse Sarah heaped on Hagar that was so intense that Hagar wanted to run away.  It was the word that described the Egyptians forcing the Israelites into slavery.  It was on different occasions used to describe the rape of a woman.  This affliction is not a little inconvenience but rather a life-altering experience of powerful misery.  But God never wastes a hurt.  It doesn’t matter if our affliction is the result of self-induced suffering or we were the innocent victims of the evils of others; God can use that horror to our benefit.  In fact, the poet feels that the Law of the Lord, to which his suffering led him, is better than fantastic riches.

“Lord, do not waste the hurt of my life, rather teach me. AMEN”